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The first four commandments of the law teach us how to love God, even how to love Him in worship on the day of His choosing. It is important for us to understand the fourth commandment, in which God gives His command for the day of His worship: "Remember the ...
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The Associate of Arts in Biblical and Theological Studies is an undergraduate academic degree program designed for people who want a foundation in biblical and theological studies before transferring to a four-year college or university program or who desire to complete their undergraduate studies after transferring from another institution. The coursework in this program covers Biblical Studies, Systematic Theology, Biblical Theology, and Church History.
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An eery discomfort links the two famous questions.
Tevje, in Fiddler on the Roof, bluntly asks his wife: “Do you love me?”
How can it not remind you of Jesus, in John 21, using the very same words to put Peter on the spot: “Do you love me?”
It’s easy to identify with both Tevje’s wife Golde and with Peter. Golde memorably — and self-righteously — responds: “For twentyfive years I’ve washed your clothes, cooked your meals, cleaned your house, given you children, milked the cow. After twenty-five years, why talk about love right now?”
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The Bachelor of Arts in Theological Studies at Ligonier Academy is an undergraduate academic degree program designed for people who aspire to be pastors, missionaries, educators or who desire an education in biblical and theological studies. The coursework in the Theological Studies major covers not only the core curriculum in Biblical Studies, Systematic Theology, Great Works, and Church History, but also provides a specialized curriculum in Biblical Theology, Historical Theology, Philosophy & Apologetics, and Ecclesiastical Latin.
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When it comes to the mixing of gospel ministry and money, we who are leaders of churches or their ancillary ministries must have the fear of God struck into us. Heaven and hell are at stake in how we raise, spend, and reserve money — because the way we handle money either adorns or obscures the gospel.
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Once a soul has come to understand something of the unutterable majesty of the holiness of God, the question asked in Psalm 15 and 24 suddenly weighs upon the heart: “Who shall ascend the mountain of the LORD?” That is, who can draw near to this living God in worship? Who can climb their way to the summit of his dwelling place and gaze upon his beauty? Who, what’s more, could ever abide with God in his house?
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God said to Isaiah: “Go and tell this people: ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed” (Isa. 6:9–10, NIV).
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It was Augustine who argued that every sin is a failure to love ordinately. Sin is the result of either loving something more than we ought or the result of loving something less than we ought. We are to love, in order. Eve, for instance, found the fruit pleasing to the eye and desirable to make one wise. Nothing wrong there. She would have had to be blind to miss it. But she loved that fruit more than she should have, and she loved the law of God less than she should have. Our temptation, because we are the children of our parents who fell into sin, is often to defend our sin on the basis that it is grounded in love. That we steal our neighbor’s reputation because we “love truth” is one form of love justifying a multitude of sins. That we steal our neighbor’s wife because we “love her” is another attempt to defend sin. To love ordinately is to love as God loves, in due measure. It is to love what we love as we ought to love it.
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It is probably not an exaggeration to say that most Christians have little difficulty reading the Five Books of Moses and the Historical Books of the Old Testament. Sure, we may scratch our heads in puzzlement while reading certain sections of Leviticus, but all in all, these books do not pose too much of a problem for us. They contain a narrative, a story with a beginning and end. In these books, we are on familiar ground. The poetic books are a bit more challenging because of the way in which they are written, but we still find them somewhat familiar. Many of us, however, become completely lost when we open the prophetic books. We open these books and encounter a strange new world: apocalyptic oracles of judgment and promises of salvation, strange visions of winged angels and of flying scrolls, of fearsome beasts rising from the sea and of stars falling from the sky. How are we to understand all of this?
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